英文原文
Ego is often referred to, colloquially, as one’s opinion or assertion of personality of oneself towards others. That’s not entirely incorrect and there is certainly much more gradiation than that in regards to ego. My undergraduate psychology courses hardly qualify me as an expert to discuss the deeper nuances. As martial artists, we learn much about what we can physically do with our body as it moves through space. However, not all disciplines carry the same values or have the leadership to help us navigate the effects this knowledge has on how we psychologically experience this movement through space. Punches, kicks, joint locks, grappling, acrobatics, etc., are all part of many martial artists repertoire. There are unspoken implications of how this might affect our id and ego as we develop these skills.
I posit that within the modern delivery of traditional martial arts, there is a growing need for instructors to understand the mind in addition to the body. There are so many facets to the human experience, that we have no idea what learning a certain technique, or hearing certain words may induce.
While I still consider myself “young” in the martial arts (in that I started as an adult), as an academic outside of the arts, I maintain an objective and critical perspective. This is not unique to academia, but there are a number of people who have been in martial arts for effectively their whole lives that hold implicit biases that affect their ego whether they know it or not. Throughout my martial arts experience, I’ve seen a variety of leadership styles. I find it immensely important that we examine (superficially) the effects of ego in the martial arts.
Some students are honestly impressed by ego. They need to have mysticism, or reverence attached to their instructor by some sort of accolade, lineage, special cross-training, ranks, or some other experience. One of the most interesting non-congruences is in titles within the martial arts. Some schools have very strict regulations over when you can assume certain titles, at what rank, and in some cases, rank does not equate to title. Some schools have special names for a person who is of a qualified rank but also recognized as an excellent instructor/teacher. Though the number variations of the term “Master” or “Grandmaster” are so numerous it’s hard to even list them all here. You may have heard some like, “Chief Grandmaster,” or “Supreme Grandmaster,” or “Revered Grandmaster,” or “Senior Grandmaster,” or “Chief Professor.” In some martial arts, the term Grandmaster was a point of contention and was basically an open invitation to be challenged. A cultural point that has been blown out of proportion in many Martial arts movies.
As a person who actually loves the ritual and etiquette within traditional martial arts, I think some of the titles are really interesting and I have much respect for them. I appreciate the recognition and bowing done at mine (and other schools) for those of higher rank. I’ve done lots of training in informal settings too, without the etiquette and uniforms, and there is value in both settings. Ranks/titles are often well deserved and are a clear way for students to understand that the person is well-experienced in their art. My point of contention is when these ranks/titles are abused or are self-appointed, which all snowballs into a major inflation of the individual’s ego.
During what some of us refer to as the “blood and guts” era of martial arts in the 60s and 70s there was the first real boom of martial arts schools cropping up around the world. In areas where there was more than one school, there was inherent competition for students. Major marketing points weren’t necessarily focused on personal development, rather it was a pounding of the chest with a statement about who you trained with, how “real” the training is, or how it was “more effective” than another style’s or instructor’s school. This absolutely still exists today, led by some of the same personalities that carried this antiquated marketing platform with them. Their egos were basically left unchecked. Moreover, they have festered. In some cases, they’ve passed on this mentality to a generation or two of students under them.
Some egos fester so much that they become toxic. Instructors develop all or nothing approaches to their relationships; where if you directly or indirectly wound their ego, they lash out viciously and will do lots of things that only bad people do. I’ve seen this first hand within branches of my martial arts family tree, and second hand with friends from other schools/systems. Some instructors reactions are so volatile and knee-jerk that even when the individual that “wounded” their ego tries to apologize, they are so consumed by their ego, that they hold their relationship with the person in front of them as a castle gate that may be slammed closed at any time. They are a Supreme Great Grandmaster, after all, you should feel great shame for having caused any injury to their inflated ego.
All sarcasm aside, this chest-pounding, title-boasting, blood-and-guts pedaling attitude just isn’t what the martial arts is about anymore. Some leadership has always known that and instead have adopted deep humility with their well-deserved accolades. I’m sure many of the contributing authors on this site have relationships with this sort of instructor, and have had experiences with the former as well. The term “you’ll catch more flies with honey than with vinegar,” works so well within the landscape of the modern delivery of traditional martial arts.
While toxic ego is detrimental to the developing psychologies of students at those schools, there is another type of inflated ego. It may even be well-meaning and focused on positive community outreach and personal development. However, there are people who have some limited martial arts training that self-promote themselves to a Dan [black belt] rank. After which, they open a school proclaiming to teach a traditional martial art. This can be dangerous for everyone involved.
Without proper training, there is no way to ensure that the training environment is properly controlled or safe for the practitioner. There are some people that are so alarmed by this that they actually seek out these fake instructors as public servants of the martial arts. With goals to make sure that the students of these fake instructors are aware that what they are doing may be incorrect, or even worse, unsafe.
Now socially, I do not appreciate the “witch hunt” mentality that some folks have towards these instructors. That doesn’t solve the problem, but to those that go out with the community and the safety of the students as their primary focus, I can support that position.
Humility in some arts is demanded before a certain rank, and within some arts, humility is readily gained through sparring or grappling matches with classmates or instructors. It is a byproduct also of deep self-confidence. I would reckon that if your ego is inflated, you may very well have a poor foundation of self-confidence/self-esteem that you are compensating for. If you are a black belt in a stand-up style and go to a grappling-focused school with little grappling experience, you can expect to be humbled. The inverse is also true, traditional sparring for someone of a grappling art will be deeply humbling.
In the end, if we view Traditional Martial Arts as a method of personal development, we should be able to list the virtues of that development. Confidence is a virtue that seems to be something that resonates as a goal as well as an outcome for many who start the martial arts in their adult lives. We are all just people, and when we go home or to work, we aren’t wearing uniforms, we should be a more confident version of ourselves from practicing our arts.
Being humbled is a fantastic catalyst for growth as a human being psychologically and physically. This should be a persistent reminder to us as martial artists that neither style nor rank, should have an effect on our egos. If we approach any interaction, conversation, sparring match, or cross training with deep respect, humility, and openness, we will reap profound martial and personal rewards. Ego-filled interactions are antiquated. The mat doesn’t care about your rank or your title.
中文翻译
自我（Ego）在口语中常被指为一个人对他人表达自己个性或主张的观点。这并非完全错误，但关于自我，确实有更多层次。我的本科心理学课程几乎不足以让我成为专家来讨论更深层的细微差别。作为武术家，我们学习了很多关于身体在空间中移动时能做什么。然而，并非所有武术流派都承载相同的价值观，或有领导力来帮助我们驾驭这种知识对我们心理上体验这种空间移动的影响。拳击、踢腿、关节锁、格斗、杂技等，都是许多武术家技能库的一部分。在我们发展这些技能时，这如何影响我们的本我和自我，有着不言而喻的暗示。
我认为，在现代传统武术的传授中，教练除了理解身体外，越来越需要理解心灵。人类经验有如此多的方面，以至于我们不知道学习某种技术或听到某些话可能引发什么。
虽然我仍然认为自己在武术中“年轻”（因为我成年后才开始），但作为艺术之外的学者，我保持客观和批判的视角。这并非学术界独有，但有许多人一生都在练习武术，他们持有隐含的偏见，无论他们是否知道，这些偏见都会影响他们的自我。在我的武术经历中，我见过各种领导风格。我发现，我们（表面地）检查自我在武术中的影响非常重要。
有些学生确实被自我所打动。他们需要通过某种荣誉、血统、特殊交叉训练、等级或其他经验，将神秘感或敬畏感附加到教练身上。最有趣的不一致之一是武术中的头衔。有些学校对何时可以承担某些头衔、在什么等级有非常严格的规定，在某些情况下，等级并不等同于头衔。有些学校对具有合格等级且被认可为优秀教练/教师的人有特殊名称。尽管“大师”或“宗师”一词的变体如此之多，甚至很难在这里全部列出。你可能听说过一些，如“首席宗师”、“至尊宗师”、“尊贵宗师”、“资深宗师”或“首席教授”。在一些武术中，“宗师”一词曾是争议点，基本上是一个公开邀请被挑战。这是一个在许多武术电影中被夸大的文化点。
作为一个真正热爱传统武术中仪式和礼仪的人，我认为有些头衔真的很有趣，我非常尊重它们。我欣赏在我（和其他学校）中对更高等级者的认可和鞠躬。我也在非正式环境中进行过大量训练，没有礼仪和制服，两种环境都有价值。等级/头衔通常是应得的，是学生理解该人在其艺术中经验丰富的明确方式。我的争议点是当这些等级/头衔被滥用或自封时，这都会滚雪球般地导致个人自我的严重膨胀。
在我们一些人称之为武术“血腥与内脏”时代的60年代和70年代，武术学校首次在全球范围内真正繁荣起来。在有不止一所学校的地区，存在固有的学生竞争。主要营销点不一定专注于个人发展，而是通过吹嘘你与谁训练、训练有多“真实”或比另一种风格或教练的学校“更有效”来炫耀。这绝对今天仍然存在，由一些带着这种过时营销平台的人领导。他们的自我基本上未受约束。此外，它们已经恶化。在某些情况下，他们已将这种心态传给了一两代学生。
有些自我恶化到变得有毒。教练发展出全有或全无的关系方法；如果你直接或间接伤害了他们的自我，他们会恶毒地反击，并做许多只有坏人才会做的事情。我在我的武术家族分支中亲眼见过这种情况，也从其他学校/系统的朋友那里间接听说过。有些教练的反应如此不稳定和本能，以至于即使“伤害”了他们自我的人试图道歉，他们也被自我所吞噬，以至于他们将与面前人的关系视为随时可能关闭的城堡大门。毕竟，他们是至尊大宗师，你应该为伤害了他们膨胀的自我感到极大的羞耻。
抛开所有讽刺，这种炫耀、吹嘘头衔、兜售血腥与内脏的态度不再是武术的意义所在。有些领导一直知道这一点，反而以深深的谦卑对待他们应得的荣誉。我相信这个网站的许多投稿作者都与这种教练有关系，也有过前者的经历。“用蜂蜜比用醋能抓到更多苍蝇”这个说法在现代传统武术的传授环境中非常适用。
虽然有毒的自我对那些学校学生的发展心理学有害，但还有另一种膨胀的自我。它甚至可能是善意的，专注于积极的社区推广和个人发展。然而，有些人只有有限的武术训练，却自封为段位（黑带）等级。之后，他们开设学校，宣称教授传统武术。这对所有参与者都可能是危险的。
没有适当的训练，无法确保训练环境得到适当控制或对练习者安全。有些人对此如此震惊，以至于他们实际上将这些假教练视为武术的公共服务者。目标是确保这些假教练的学生意识到他们所做的可能不正确，甚至更糟，不安全。
在社会上，我不欣赏一些人对这些教练的“猎巫”心态。这并不能解决问题，但对于那些以社区和学生安全为主要关注点的人，我可以支持这种立场。
在某些武术中，谦卑在达到某个等级前是要求的，而在一些武术中，谦卑很容易通过与同学或教练的对抗或格斗比赛获得。它也是深层自信的副产品。我认为如果你的自我膨胀，你可能有一个糟糕的自信心/自尊基础，你正在补偿。如果你是站立风格的黑带，去一个以格斗为重点的学校，几乎没有格斗经验，你可以预期会被谦卑。反之亦然，对于格斗艺术的人来说，传统对抗将是非常谦卑的。
最后，如果我们将传统武术视为个人发展的一种方法，我们应该能够列出这种发展的美德。自信是一种美德，似乎是许多成年开始武术的人的目标和结果。我们都只是人，当我们回家或工作时，我们不穿制服，我们应该通过练习武术成为更自信的自己。
被谦卑是作为人类心理和身体成长的绝佳催化剂。这应该是对我们武术家的持久提醒，无论是风格还是等级，都不应该影响我们的自我。如果我们以深深的尊重、谦卑和开放的态度对待任何互动、对话、对抗比赛或交叉训练，我们将获得深刻的武术和个人回报。充满自我的互动已经过时。垫子不在乎你的等级或头衔。
文章概要
本文探讨了自我（Ego）在武术训练中的影响，结合关键词“成人自我状态在武术训练和纪律中”。文章指出，自我在武术中常表现为对头衔、等级和荣誉的过度追求，可能导致教练和学生自我膨胀，甚至发展成有毒的自我，影响人际关系和训练安全。作者强调，现代武术传授需要教练理解心灵和身体，谦卑是武术中的核心美德，能促进个人成长和自信。文章批评了过时的炫耀态度，提倡以尊重、开放和谦卑的方式进行互动，认为这有助于武术和个人发展。
高德明老师的评价
用12岁初中生可以听懂的语音来重复翻译的内容：这篇文章讲的是武术训练中，人们有时候会太看重自己的头衔和等级，比如自称“大师”或“宗师”，这就像在游戏中给自己加了很多厉害的称号。但这样可能会让一些人变得骄傲，甚至对别人不好。文章说，武术不只是学打架，还要学会谦虚和尊重别人。就像在垫子上练习时，不管你是黑带还是白带，垫子都一样对待你。所以，我们应该用友好的态度和别人一起训练，这样大家都能变得更厉害、更开心。
TA沟通分析心理学理论评价：从沟通分析心理学角度看，这篇文章深刻揭示了武术训练中成人自我状态（Adult ego state）的作用和挑战。成人自我状态涉及理性、客观和适应性的行为，但在武术环境中，它可能被污染或过度膨胀，导致个体过度依赖头衔和等级来定义自我价值，这反映了父母自我状态（Parent ego state）中批判性父母的影响，或儿童自我状态（Child ego state）中适应型儿童的顺从。文章强调谦卑和尊重，这促进了健康的成人自我状态发展，使个体能基于现实评估自我，而非虚幻的称号。这种分析突出了TA理论中自我状态的平衡重要性，以及如何通过武术训练培养适应性成人自我，以应对人际关系和纪律挑战。
在实践上可以应用的领域和可以解决人们的十个问题：在实践上，这篇文章的应用领域包括武术教育、教练培训、团队建设和个人发展。基于TA沟通分析心理学理论，它可以解决人们的以下十个问题：1. 帮助个体识别和调整过度膨胀的自我状态，减少因头衔追求导致的冲突。2. 促进教练和学生之间的平等沟通，避免权力滥用。3. 增强训练中的安全意识，通过成人自我状态理性评估风险。4. 培养谦卑态度，改善人际关系和团队合作。5. 支持个人自信建立，减少通过外部认可补偿自我价值。6. 引导学员在对抗中保持尊重，减少攻击性行为。7. 帮助处理武术学校中的竞争和嫉妒问题。8. 促进跨风格训练中的开放心态，避免偏见。9. 辅助学员在失败中学习，增强心理韧性。10. 鼓励以目标为导向的个人成长，而非虚荣追求。